Unsolved:Muraqaba

Muraqaba (مراقبة, an Arabic word meaning "to watch over", "to take care of", or "to keep an eye"), is the Sufi word for meditation. It implies that with meditation, a person watches over or takes care of his spiritual heart (or soul), and acquires knowledge about it, its surroundings, and its creator. This form of meditation is common amongst most Sufi orders and is a core concept for many tariqas.

Stages

Here are the maqamat (Arabic: مقامات stages) in which Sufis have broadly categorised their journey of ascension. The categorization is an arbitrary one, and each level is generally further divided into several sublevels. During the process of enlightenment, some stages can merge or overlap each other.

• Fana fi Shaikh - Become One or Annihilated in or with the Master, Guru, Teacher or Murshid
• Fana Fi Rasul sm - Become One and Annihilated in or with Muhammad
• Fana Fil Quran- Become One and Annihilated with or in Quran and its commandments.
• Fanafillah - Become One and Annihilated in or with God.

Somnolence

This is the starting level of meditation. A person who starts meditation often enters a somnolent or sleep state (ghanood غنود). With the passage of time, the person goes into a state between sleep and wakefulness. The person can remember seeing something but not specifically what it is.

Adraak

(Arabic: إدراك - cognition) With continuous practice of meditation, the sleepiness from meditation decreases. When the conscious mind is not suppressed by sleep and is able to focus, the person can receive the spiritual knowledge from his subconscious mind. At this stage, the person is unable to see or hear anything but is able to experience or perceive it.

Warood

(Arabic: ورود coming, beginning) When adraak (experience) becomes deep, it is exhibited as sight. The stage of warood starts when mental concentration is sustained and somnolence is at its minimum. As soon as the mind is focused, the spiritual eye is activated. The conscious mind is not used to see through the spiritual eye so concentration comes and goes. Gradually, the mind gets used to this kind of visions, and the mental focus is sustained. With practice, the visions/experience becomes so deep that the person starts considering himself a part of the experience rather than considering himself an observer.

Gnosis of the universe

Kashaf' / Ilhaam

Kashaf, or Ilhaam (Arabic: كشف/الهام unveiling of arcane knowledge or intuition) is the stage of starting to get information that most other people are unable to observe. In the beginning, this occurs suddenly, without personal control. With practice, the mind gets so energized that it can get this knowledge by will.

Shahood

(Arabic: شهود evidence) A person can get any information about any event/person at will. This stage is broadly categorized according to activation of the senses:

1. The person can see things anywhere in the universe
2. The person can hear things anywhere in the universe
3. The person can smell things anywhere in the universe
4. The person can touch things anywhere in the universe (hadith)
5. These are all spiritual senses, known as Hawas-e-Batin (senses of the innermost).

Fatah

(Arabic: فتح opening, victory) Closing eyes is no longer necessary for meditation. The person is freed from both space and time and can see/hear/taste/touch anything present anywhere in time and space.

Gnosis of Allah

Fanaa

(Arabic: فناء extinction, annihilation) Through a series of stages (maqamat) and subjective experiences (ahwal), this process of absorbation develops until complete annihilation of the self (fana) takes place, and the person becomes al-insanul-kamil, the "perfect man". It is the disintegration of a person's narrow self-concept, social self and limited intellect (feeling like a drop of water aware of being part of the ocean). The stage is also called Fana fit tawheed ("extinction with the unity"), and Fana fil Haq (Extinction in the reality).

Sair illallah

(Arabic: سيرٌ الى الله journey towards the God) The person starts his spiritual journey towards the ultimate reality of the universe, God. It is also called Safr-e-Urooji.

Fana fillah

(Arabic: فناء في الله Extinction of the self in God) One of the important phases of mystical experience is attained by the grace of God by a traveller on the mystical path. Now, the person becomes extinct in the will of God. It is important to mention that this is not incarnation or union. Most Sufis passing through this experience have preferred to live in the greatest depth of silence, which transcends all forms and sounds and to enjoy their union with the beloved.

• The highest stage of fana is reached when even the consciousness of having attained fana disappears. This is what the Sufis call "the passing-away of passing-away" (fana al-fana). The mystic is now wrapped in contemplation of the divine essence (Nicholson, The Mystics of Islam, p. 60).
• Since it is a state of complete annihilation of carnal self, absorbation or intoxication in God, the pilgrim is unable to participate in worldly affairs, and he is made to pass into another state known as Fana-al-Fana (forgetfulness of annihilation). It is a sort of oblivion of unconsciousness. Since two negatives make one positive, the pilgrim at this stage regains the individuality he had when he started the journey. The only difference is that in the beginning, he was self-conscious, but after having reposed in the Divine Being, he regains that sort of individuality that is God-consciousness or absorbation in God. This state is known as Baqa-bi-Allah: living or subsisting with God (Alhaj W.B.S. Rabbani, Gems of Sufi Gnosticism).

Sair min Allah

(Arabic: سير من الله journey from the God) Here the person comes back to his existence. It is also called Safr-e-Nuzooli.

No one can subsist with God, and to believe as such is shirk. What really happens is the person's awareness of God increases so much so that he forgets his own self and is totally lost in his magnificence.

Baqaa billah

(Arabic: بقاء بالله eternal life in God The Creator) This is the state in which man comes back to his existence and God appoints him to guide the humans. The individual is part of the world but unconcerned about rewards or position in the world. The doctrine is further explained in Sahih Bukhari, which states that God said:

And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks.

There is another verse from Qur'an that is used to explain this concept:

We are nearer to him than his jugular vein.(50:16)

When Sufis have come out of the Fana fillah state and enter Baqa billah, many of them have produced works of unsurpassed glory, especially in the fields of philosophy, literature and music. Such works have crowned the culture of the entire Islamic world and inspired Sufis and non-Sufis for generations. As the great Persian Sufi poet, Hafez of Shiraz, fondly remembered as the "tongue of the unseen", said centuries ago: "He whose heart is alive with love, never dies". The Qur'an says:

"Lo, indeed, the friends of God have no fear, nor are they grieved".

Types

There are many different kinds of muraqaba practiced in various Sufi schools in different parts of the world. Here is a list of the most common ones.

Beginning muraqabas

1. Muraqaba of light

   These are usually used for beginners, or for cure of various diseases.

   • Violet
   • Indigo
   • Blue
   • Turquoise
   • Green
   • Yellow
   • Orange
   • Pink
   • Red
2. Ihsan
3. Nūr (invisible light)
4. Haatif-e-Ghabi (unhearable sound of the cosmos)
5. Names of God: getting acquaintance with attributes of God
6. Allah (Proper name of God): the final level of Muraqaba of names of God.

Middle muraqabas

1. Maot (Arabic: موت Death): getting acquaintance with life after death
2. Qalb (Arabic: قلب Heart): getting acquaintance with the spiritual heart
3. Wahdat (Arabic: وحده Unity): getting acquaintance with the reason behind cosmic unity, God's will
4. La (Arabic: لا Nothingness): getting acquaintance the non-material universe

   Adam (Pre-existence), the next level of Muraqaba of Nothingness.

5. Fana (Arabic: فناء Annihilation): the annihilation of self, getting acquaintance with the alpha and omega of universe.

Higher muraqabas

1. Tasawwur-e-Sheikh (Arabic: تصور الشيخ Focusing mind on master): to facilitate the transfer of spiritual knowledge from master to student.
2. Tasawwur-e-Rasool (Arabic: تصور الرسول Focusing mind on prophet): to facilitate the transfer of Faiz (arcane spiritual knowledge) from prophet to student. This focusing of mind is done on Muhammad.
3. Tasawwur-e-zat-e-Ilaahi (Arabic: تصور الذا الاهي Focusing Mind on God): the student experiences the Tajalli-e-Zaat of God.
4. Muraqba of Martaba-e-Ihsan (Arabic:مرتبہ احسان Focusing Mind on the perfection of Faith): Mohammad said, "You should offer Salat as if you are watching Allah. If you cannot do that, then offer Salat as if Allah is watching you. These are two kinds of Muraqba of Murtaba-e-Ihsan".

35 Lessons of the Naqshbandi Mujaddidi Order

The Naqshbandi Mujaddidi order has 35 lessons.They are all related to getting closer to Allah and receiving faiz and nur.

See also

• Nafs
• Tazkiah

Further reading

• Khwaja Shamsuddin Azeemi (2005) Muraqaba: The Art and Science of Sufi Meditation. Houston: Plato, 2005, ISBN:0-9758875-4-8